Church's Faith Research Articles

H. Richard Niebuhr's Suggestion Reconsidered: Towards Trinitycentrism as a Trinity-Centered Theology

This article reconsiders H. Richard Niebuhr's suggestion of “a synthesized formula” of the Trinity as an ecumenical theology for the whole church's faith in God. His suggestion seems to go in the right direction for a proper understanding of the triune God. However, Niebuhr unfortunately does not go further in more detail. To take a close look at Niebuhr's analysis of three unitarianisms such as “the Unitarianism of the Father or the Creator,” “the Unitarianism of Jesus Christ or the Son,” and “the Unitarianism of the Spirit” in his 1946 article, this article finds that his choice of theological terms is not accurate but somewhat content with showing some general tendencies of understanding and expressing the doctrine of the Trinity in church history. Niebuhr also maintains that each of three unitarianisms cannot stand alone but they are interdependent with one another. Considering this point, this article suggests that it is better to use terms such as “theocentrism,” “christocentrism,” and “pneumacentrism” for each of the three unitarianisms. Theocentrism refers to a God the Father-centered theology or a Creator-centered theology. Christocentrism refers to a God the Son-centered theology or a Redeemer-centered theology. Pneumacentrism refers to a God the Holy Spirit-centered theology or a Consummator-centered theology. Each centrism shows a different emphasis on each of the three divine persons of the Trinity, but not excluding the other two. And each of those three centrisms has both some strengths and some weaknesses. Therefore, this article argues that it is the better to put some strengths together to maximize them, and to put some weaknesses away to minimize them, while referring to such a synthesized formula as “Trinitycentrism,” as “a Trinity-centered theology.”

Peranan Roh Kudus Dalam Hidup Gereja

In this paper, we try to reflect on one of the important aspects of the Church's faith, namely the essential belief in the Trinity: Father, Son, and Holy Spirit. In particular, we will reflect on the universal Church's faith in the Holy Spirit. Although this article is very limited, we would like to make an important contribution to the relationship between the Holy Spirit in the life of the Trinity and the life of the Church. Therefore, the author tries to analyze the works of Joseph Cardinal Ratzinger (Pope Benedict XVI) on the relationship of the Holy Spirit as the Spirit of the Communion of the Father and the Son and the relationship of the Holy Spirit with the Church. In other words, we will find an unbroken continuity, an inseparable, organic dynamic between the Holy Spirit as the Spirit of the Trinity and the role of the Holy Spirit as the Principle of Communion in the Church.

Dialogue Between Christian Love and Pancasila Values According to Driyarkara

This article discusses Christian love and the essence of Pancasila values according to Driyarkara. This secondary research (desk research) uses a qualitative approach with Paul Ricoeur's hermeneutic analysis method. This research critically examines Driyarkara's writings regarding the Pancasila and the Christian Religion. Driyarkara reflected deeply on the essence of the Pancasila as being love for God. Driyarkara's findings regarding love as the essence of the Pancasila will be used as a starting point to explain the relationship between the Pancasila and Christian love. The synthesis of the dialogue between the two becomes the basis for explaining how to become a Pancasila Christian. This article finds several things. First, the point of convergence between Pancasila and Christian love lies in love itself. In the light of the church's faith, Christian love which comes from Christ is the soul, while love as the essence of the Pancasila is its embodiment in the life of the nation and state. Second, the implementation of the Pancasila by Christians is a manifestation of their duty to take part in Christ's mission in the world, namely to proclaim the Kingdom of God which is nothing other than the complete welfare of humans. The research concludes that for a Christian there is no other way to become a Pancasilaist than by truly being a Christian who fundamentally implements Christ's love for others.

HYPNOTIC APPLICATION AND PSYCHOSOCIAL APPEAL IN CHRISTIAN IN CHRISTIAN RELIGIOUS WORSHIP IN CHURCHES IN YAKURR LOCAL GOVERNMENT AREA, CROSS RIVER STATE, NIGERIA

This study focused on examination of the practice of hypnotic principle in church worship in the area of study as well as the evaluation of the conscious awareness of this practice by officiating ministers and the adherents of the church faith in their different denominations. Also, the psychosocial benefits of this system forms significant objective of the time of enquiry. The introduction directs attention to the overall perspectives of the current ministration of church worship by the different sects as well as the basis of hypnotic inclusion in religious worship. From the introduction the problem statement was gleaned from the standpoint of the need to unravel the essential basis of hypnotic adoption in religious worship and its significance inherent social and psychological emancipation of members or adherents. The key outline of the study objectives were streamlined on the basis of the problem statement. The literature was reviewed based on clarification on the essence of etymology of hypnosis and its application n religious circle from the standpoint of Emmanuelist movement which took place in the Emmanuel Episcopal l church of Boston, U.S.A in the early part of the 20th century. The movement flourished but later came under repudiation by religious and medical opponents in the later years of the 20th century A.D. The literature also embodies the consideration of the social and psychological benefits of hypnosis.The methodology considered relevant themes such as area of study, population and sampling techniques, instruments for data collection, method or procedure for data collection and data analysis technique. Following statistical analysis of result using One-way analysis of variance the null hypothesis was accepted based on the finding that the Fcal value of 0.0368 is les that the critical value of 4.51 at 0.05 degree of significance. This indicates that there is no significant impact of hypnotic application in religious worship in the area of study .

From the Editor

From the Editor Uwe Michael Lang Lord, I love you"—these were reported to be the last words of Pope Benedict XVI before he died on December 31, 2022.1 The words echo the threefold profession of faith the Apostle Peter made to the Risen Christ in John 21. Both Joseph Ratzinger's warm personal faith, which he had treasured since his childhood in Catholic Bavaria, and his profound theological work were animated by his friendship with Christ. It is no easy task to render justice to the immense legacy of Benedict XVI, whose lifework stands out in so many ways. In the first place, we must be truly grateful for his loving service to God and the Church, as a theologian and pastor. Having had the grace of knowing Joseph Ratzinger personally, I have always found it painful to see how a man of such gentleness, humility, and openness in listening to others was often met with anticipated hostility from the wider public, and with thinly veiled obstruction from some even inside the Catholic Church. So many assaults on him were personal, manifestly unjust, full of verbal abuse and intended to distract from the real reasons why the opinion makers of our time intensely disliked him. Joseph Ratzinger was a Catholic thinker who explained the faith in a luminous and attractive way and intelligently questioned the assumptions of the relativism that has dominated the public square in the Western world for some time and is now showing increasingly totalitarian features. Throughout his long life and ministry that led him to the See of Peter, he strove to put God first and ensure that Christ was at the [End Page 1] center of the Church's mission. Since his early years of formation, he found in the New Testament "the soul of all theology."2 As cardinal and pope, he challenged the hubris of historical-critical exegesis and called for a rediscovery of what it means to read the Bible in the tradition of the Church. In the three volumes of his work Jesus of Nazareth, written during his pontificate, Benedict XVI invited us to join his search for the face of Christ, which he has now completed. Even though his university career focused on fundamental and dogmatic theology, Joseph Ratzinger considered the liturgy central to his academic and pastoral work and hailed it as the "living element" of theology, "without which it would necessarily shrivel up."3 Divine worship brings us into the right relationship with God and with one another, and its true meaning and relevance far exceed the actual liturgical celebration. As Joseph Ratzinger concludes from his reading of the Exodus narrative: the worship to which the people of Israel—and, by extension, all the nations—are called "embraces the ordering of the whole of human life."4 Joseph Ratzinger lived and worked at a time when the form and expression of the Church's faith in the sacred liturgy had become a highly controversial topic. As a theologian and bishop, he did not shrink from entering this contested arena with admirable lucidity. He was convinced that infelicitous choices have been made in the actual implementation of the sound principles of the Second Vatican Council's Constitution on the Sacred Liturgy. With his election to the See of Peter, Benedict XVI found himself in a position to shape the future of the Catholic liturgy, a position he could only approach with misgivings, because he strongly held that genuine liturgical renewal does not happen by decrees and instructions. Instead, he [End Page 2] intended to create favorable conditions and open perspectives for an "organic" development of the liturgy that would avoid the discontinuity that had done so much damage to Catholic ritual in the post-conciliar period. The Society for Catholic Liturgy is indebted in a particular way to the liturgical vision of Joseph Ratzinger/Benedict XVI. Authentic liturgical renewal needs to be grounded in scholarship that is academically rigorous, faithful to the Church's perennial teaching, and guided by charity. The various activities of the Society, above all its annual conference and its journal Antiphon, promote such scholarship in the service of liturgical formation. It is rewarding...

Una perspectiva teológica poscolonial sobre los laicos, pastoral urbana y la teología

Stefan Silber’s theological contributions are explored from a postcolonial viewpoint. The application of postulates to postcolonial and decolonial studies are pertinent for the Church pastoral and theological work because they facilitate a better understanding of his work and reflection about present reality. By keeping track of the German theologian Stephan Silber through a bibliographical documental methodology from his pastoral and theological reflections, his contributions are outlined from a postcolonial perspective to understand and transform theological practice in three areas: laymen role, urban pastoral, and theological work in itself. So, an invitation is made to consider the possibilities theology poses in postcolonial and decolonial clues for a continuous renovation of the Church faith and life. Silber shows that these perspectives, far from being a threat for the Church owing to their critical tone, can be allies for its change and fidelity to Gospel.

THE HISTORY OF THE THEOLOGY AS RESTORATION OF THE MAN FOR A POSTMODERN CULTURE: THE VISION OF FATHER PROFESSOR DUMITRU STĂNILOAE

The man's deification, or the restoration of human nature, historically fallen under the slavery of the sin and the death; it is not possible except through the embodied Son of God, at the fulfilment of time (Gal. 4: 4). In this demarche, history plays a positive role, for the man is born in it. Namely, the man becomes a historical personality, and also in history continues the sanctifying dynamism of the ecclesiastic life. History is not a prison – in an Origenistic sense –, which the man struggles to escape from, for the man has Christ, the God-Man and the ManGod, Who opens to the believers the perspective of eternity through the history's gate. With such a courageous initiative of an organic synthesis between history and theology, Father Dumitru Stăniloae consolidated the Church's faith when facing the danger of the Bolshevik atheism during World War Two by promoting the idea of restoration of history, of the creation, and the man through Jesus Christ

PELAYANAN PASTORAL KONSELING BAGI PERTUMBUHAN IMAN GEREJA

ABSTRACT
 
 Pastoral counseling ministry is something that cannot be separated from the growth of the Christian faith. A church that grows in faith is indispensable for pastoral care. Pastoral counseling on pastoral counseling ministry which is an integral part of pastoral care to help every member of the congregation become Christians as God in the Lord Jesus wants/ is now very much needed. Through a qualitative method of pastoral counseling is very necessary for the growth of church faith. The need for pastoral counseling services which is an integral part of pastoral care to help every member of the congregation to become Christians as God in the Lord Jesus wants is now very much needed.
 Keywords: Pastoral, counseling, growth, faith, church

Berteologi Kontekstual dari Mitos Plai Long Diang Yung

The focus of this study is on theological reflection on the myth of Plai Long Diang Yung which is contained in the culture of the Dayak Wehea people. This myth has a special and central place in the life of the local people and is the origin of the Lom Plai celebration which is the culmination of all traditional celebrations and rituals. This myth has an important meaning in people's lives and talks about many things related to human existence, nature and God. With this fact, the myth can become a locus theologic that can enrich the reflection of the Church's faith and root the faith in culture and culture in the light of faith. The method used in this paper is based on the results of critical reading of the mythical text of Plai Long Diang Yung and the Christian Tradition text. This study found that the myth of Plai Long Diang Yung contained a very rich theological meaning which spoke of Christ, salvation and God who is not limited to human sexuality.

Peranan Kekudusan Seorang Imam Menurut John Chrysostom Bagi Pendewasaan Iman Jemaat

AbstractThe holiness of a priest is the main thing that God wants as a person who is given a mandate by God and guides believers to the maturity of faith in Jesus Christ. The purpose of this research is to contribute to each church priest to continue to carry out their duties and responsibilities as a servant and a person who trusts God and maintains a holistic life in ministry. Because the holiness of a person has a major influence on the maturity of the church's faith. The research method is literature review with interaction with texts in the Bible. The results of the analysis show that the holiness of a priest has a major impact on the spiritual growth of believers. Keywords: Holiness, Maturity of church faith, Spiritual growth

The Problem of “Higher Individuals” in the Works of F.M. Dostoevsky

This article deals with the controversial issue of F.M. Dostoevsky’s concept of “Higher Individuals.” The latter are people who rise above other people and have a special influence on society and on history. The authors argue that this concept is most clearly expressed in “The Diary of a Writer” (1876) as well as in the story “The Sentence”, along with Dostoevsky’s commentaries on this story. By means of a detailed analysis of Raskolnikov’s “theory” within the novel “Crime and Punishment”, it is demonstrated that only a superficial version of the concept of “higher individuals” is refuted in the heroes’ argumentations; at the same time, the novel’s characters – Marmeladov, his wife Katerina Ivanovna, and Raskolnikov – can be viewed as examples of different degrees in the personal accomplishment of this “higher personality” state. In conclusion, it is observed how a person must go through three stages of development in order to become a “higher character”: firstly, the experience of an existential crisis and the understanding of the lack of meaning in one’s life; secondly, the “rebellion” against the Creator of the world and its laws along with the rejection of the traditional church faith, whose rejection leads this person on the edge of suicide; thirdly, the acquisition of a new faith, first of all, a faith in one’s immortality, which happens in an unusual, unorthodox form, as is well demonstrated by the character of Svidrigailov in Dostoevsky’s novel. According to Dostoevsky’s doctrine, the meaning ofimmortality lies in the continuation of a person’s existence in a new form in the earthly world or in a “parallel” world similar to the earthly one, and not in the ideal Kingdom of Heaven, as the church claims. Finally, the authors maintain that the process of a character’s transformation into a “higher individual” was consistently and fully described by Dostoevsky in the stories of Raskolnikov and Ivan Karamazov.

The Traditional Mass: History, Form, and Theology of the Classical Roman Rite by Michael Fiedrowicz

Reviewed by: The Traditional Mass: History, Form, and Theology of the Classical Roman Rite by Michael Fiedrowicz Daniel Waldow Michael Fiedrowicz The Traditional Mass: History, Form, and Theology of the Classical Roman Rite Translated by Rose Pfeifer Brooklyn, NY: Angelico Press, 2020. xvi + 331 pages. Paperback. $22.95. English speakers are in Rose Pfeifer's debt for her laudable translation of the 2019, fifth edition of Michael Fiedrowicz's The Traditional Mass. This book is an exemplary scholarly introduction to the content, meaning, and history of what is commonly called the "Latin Mass." The book aims principally for breadth, but at 304 body pages it also treats each of its topics with significant depth. The extensive footnotes and 15-page bibliography, organized by topic, are a tremendous resource for those wishing to do further research. Fiedrowicz's book is divided into three parts. Part I ("History") traces and assesses the historical development of the Roman Eucharistic rite. Chapter 1 succinctly details the growth of the Roman Mass from the apostolic era up to its revision in the 1962 Roman Missal. With this historical context in place, chapter 2 assesses the appropriateness of the various titles which have been given to the "Mass of the Ages" (46). Chapter 3 defends the theological legitimacy of the changes that occurred to the Roman Rite over the course of centuries. These various additions and reforms were always enacted in order to better express and protect the essence of the sacred mystery that is the Mass (54). Reforms were always "cautious and restrained," while additions always consisted of venerable liturgical customs that had already been proven in practice (55–56). Part II ("Form") studies the basic meaning of the structure and various parts of the Mass. Chapter 4 discusses the three levels of solemnity with which the Mass can be celebrated. Chapter 5 is an outstanding, step by step exposition of the meaning and historical origin of every major part of both the Mass of the Catechumens and the Mass of the Faithful. Chapter 6 covers the meaning of liturgical seasons and feast days. Chapter 7 treats the history and theological significance of ad orientem, versus altare and ad Dominum liturgical prayer. These practices express and promote faith in the true presence [End Page 150] of Christ in the Eucharist as well as the theocentric and sacrificial character of the Mass (147–150). Chapter 8 concerns the history and value of the Mass's use of Latin and Gregorian chant. Fiedrowicz makes a strong case for the exclusive use of a sacred language at Mass and claims that catechesis, not vernacular liturgies, is the best way to help the faithful understand the meaning of the Eucharistic liturgy (166). Chapter 9 examines the importance of rites, rubrics, and aesthetics to the promotion of the liturgy's sacred character. Fiedrowicz also expounds how the "active participation" of the laity in Mass is actualized primarily through their deliberate, prayerful, interior attempts to unite themselves with the sacrifice of Christ and adore his Eucharistic presence (225–231). Part III ("Theology") is an exegesis of the major dogmatic and theological truths contained in the prayers of the Latin Mass. Chapters 10 and 15 open and close this section by emphasizing how the public prayer of the Mass is the principal means by which the Church proclaims divinely revealed truth and fosters an orthodox, living faith among the people; hence, the theological content of the Mass matters. Chapter 11 describes how some of the orations of the classic rite bear witness to challenging theological truths that get watered down in the corresponding orations of the 1970 missal (239). Chapter 12 explores the history and logic of the lectionary. The readings in the older rite were chosen to illuminate the particular season or feast during which they were read. Their annual recurrence on fixed days helped the faithful to internalize their letter and spirit (252–253). Chapter 13 demonstrates how the offertory prayers which proceed the Roman Canon manifest the Church's faith in the sacrificial nature of the Mass. In the offertory the bread and wine are offered as "victims" to God, but these oblations are not independent and divinizing sacrifices...

Практический идеал во плоти. Этикотеология Канта и Богочеловечество

The metaphysical layer of what can be called philosophical Christology in Kant’s treatise on religion reflects his idea of the embodiment of the archetype of moral perfection. Kant raises the problem of the ontology of the ideal in the shape of the question about the conditions that make actual experience possible: the ideal of holiness resides in reason, i. e. in the human being, but the dominance of radical evil over the human will puts it out of human reach either in thought or in practice. For rational thought it is more natural to imagine the practical reality of the archetype as the embodiment of the authentic man proceeding from God. Using the Gospel narrative about Jesus, Kant interprets the human nature of the archetype in the light of his general notions about the properties of this nature. It is widely believed that Kant’s ethical theology eliminates the divine nature of the archetype by stating that an entirely holy will cannot be a moral example for the infirm human will. Kant however says, merely as a critical philosopher, that there are not enough rational grounds for thinking divine nature. Rational philosophy can think the archetype of perfection only as its pure and whole moral attitude through all the maxims and acts. Philosophy would transcend its boundaries if it claimed more and expected recognition of the prototypical theology of the ideal as the content of church faith. But it is not by chance that Kant sets forth the philosophical theory of the archetype as the content of faith in the subjunctive mood. According to Kant, the preaching of the divine character of the archetype as extra-philosophical supplement of the paradoxes and symbols of philosophical theology is only possible on condition that this statutory preaching does not obstruct the overall aspiration toward the actualisation of the pure moral attitude. If these conditions are observed the philosopher and the biblical theologian remain each with their theologies and within their rights.

Christ's Love as the Basis of the Church's Faith Witness to Muslims

AbstractAccording to the Christian view, the essence of the triune God is revealed in the relational event between God the Father, the Son Jesus Christ, and the Holy Spirit. The Bible says of this God, “God is love” (1 John 4:8, 16). By way of example, the article explores “God's love” to show that the Qur'an's conception of God is incompatible with key tenets of the New Testament. Thus, when keeping both conceptions of God in view, we cannot speak of one and the same God. Now what does this mean for the pursuit of conciliatory relations between Christians and Muslims? Which relational paradigms need to be kept in mind?After reflecting on the concepts of neighbourliness, companionship, and hospitality, the article goes on to trace the conceptual outlines of Christian mission as a mission of God's love (missio amoris Dei). Its hypothesis is that a characteristically Christian conception of God can supply useful motifs for appreciative and conciliatory actions by Christians toward Muslims. Finally, the author proposes a theology of interreligious relations (which he has elaborated upon elsewhere) as an alternative approach to conventional theologies of religion.

MENDALAMI GELAR-GELAR SANTA PERAWAN MARIA BUNDA ALLAH DALAM PENGAKUAN DAN AJARAN FRANSISKUS

There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the faith of the Catholic faithful in the Blessed Mary as Mother of God and Virgin. Apart from that, another goal is that the quality of the Church's faith in the virginity of Saint Mary and her mother of God will be strengthened. What kind of quality do you want to affirm? What he wants to affirm is the quality of the Church's faith which is rooted in the past of the Old Testament, which is flourishing and expanding in the present, and which will bear fruit to await eternal happiness in the future (eschatological). Thus, the seven new titles of Saint Mary can reveal the faith of the Church to live at all times.

KERAHIMAN ALLAH DI TENGAH KELUARGA KRISTIANI

Pope Francis promulgate Iubilaeum Extraordinarium Misericordiae. In the context of that jubilee, it is needed to reflect on the Christian family. How to make God’s Mercy radiat in the midst of Christian families through their problems. Christian families need God’s Mercy because nowadays, there are so much wounds exist in the families. We hope every Christian families receives God’s Mercy to encourage their lifes. Every people are called to show God’s Mercy in their own families. The research was made with qualitative research methods by reflecting the fundamentals of church faith such as the Scriptures and Church teachings. Furthermore, from the basis of this faith, the author will try to explore and reflect on the problem of the Christian family today. Next, look for and reflect on how God's merciful face is present in the midst of Christian families, now and here. Every family member needs to experience and realize. Forgiveness rooms are wide open for each family member. Grace rooms are open to every member of the Christian family who is involved.

Anglikanie i metodyści znów razem? Odnowienie jedności kościelnej między anglikanami i metodystami w Wielkiej Brytanii wedle dokumentu Misja i Służba w Przymierzu

The article describes the latest proposal by the Church of England and Methodist Church Faith and Order bodies to restore Anglican-Methodist unity in Great Britain. If mutually adopted, the document Mission and Ministry in Covenant would enable introduction of episcopacy in the Methodist Church, the presbyteral ordination of Methodist ministers by a bishop, then mutual recognition and interchangeability of presbyteral ministry in both Churches. The proposal concerning the introduction of the episcopal ordination in the Methodist Church presupposes ordination to the episcopacy of each elected President of Methodist Conference. Then, a President-bishop ordained in such a way would ordain Methodist presbyters. As to the Methodist presbyters, who were not episcopally ordained, the document presupposes the recognition of their ministry by the Church of England in the terms of “bearable anomaly.” Yet, such a solution poses many questions and theological doubts.

The Hermeneutics of Theological Interpretation: Holy Scripture, Biblical Scholarship and Historical Criticism

AbstractThis article seeks to clarify the disagreement between theological interpretation of Scripture and academic biblical scholarship that is governed by the historical‐critical method. First, it sets forth four basic convictions of theological interpretation, that is, presuppositions about the text's relationship to God and church that are crucial for fruitful Christian exegesis of the Bible. Second, it discusses the hermeneutical implications that follow, with particular reference to divine authorship and spiritual interpretation. Third, it criticizes the methodological assumptions and totalizing claims of historical criticism as ultimately inimical to the kind of scriptural reading practices necessary for the church's faith and theology.

Follower-Centric Influences on Sexual Decision Making in a Pentecostal Church Faith Community

This study utilized participatory action research approaches to construct a follower-centric framework for measuring influences on sexual decision making by youth members of a church organization. Participants were Batswana Pentecostal church members self-reporting on their engagement in pre-marital sex (n = 68, females = 62%; age range 15–23 years; median age = 20.3 years) from eight of 26 randomly selected congregations. They completed a multi-stage concept mapping process that included free listing of statements of potential influences on their sexual decisions. They then sorted the statements into groupings similar in meaning to them, and rated the same statements for relative importance to their sexual decisions. Multidimensional scaling and hierarchical cluster analysis of the data yielded a five cluster solution in which church teachings emerged as most salient to the teenagers’ sexual decision making followed by future orientation, community norms, knowledge about HIV/AIDS and prevention education. While the youth believed to be influenced by religion teachings on primary sexual abstinence, they self-reported with pre-marital sex. This suggests a need for secondary abstinence education with them to reduce their risk for STIs/HIV and unwanted pregnancies. Concept mapping is serviceable to construct frameworks and to identify content of follower-centric influences on sexual decision making by church youth members.

Mental Health Recovery and Quilting: Evaluation of a Grass-Roots Project in a Small, Rural, Australian Christian Church

A small project in a rural community church setting was undertaken to promote mental health recovery for one person and to develop a positive conversation about mental health amongst the wider group. Social capital within the group of people was successfully harnessed so that a warm and supportive recovery environment might be fostered within the broader community. The goals of the project were to reduce mental health stigma and to foster recovery. This was achieved as a mental health nurse, quilt maker, and a team of sewers came together to produce a quilt as a tangible expression of care and support for both the quilt recipient and each other. This project, as a case study, demonstrates how a church faith community and mental health care can be combined and yield positive outcomes. This article outlines how the project proceeded and presents the results of a post-project evaluation survey.